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Separation
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marriages with the ungodly, for one who marries a son of the devil will invariably have trouble with her “ father-in-law.” The passage contin ues “ wherefore come ye out from among them and be ye separate, saith the Lord, and touch not the unclean thing and I will receive you . . .” The verb to separate as used here, is translated by Thayer: “ to mark off from others by boundaries.” The thought of the verse is clear, but even stronger is a command found in 1 John 2:15-17. Christians are not to render affection to a world system which, with its lust, will soon pass away. God has chosen us out of the world; consequently, we are hated by the world (John 15:18, 19). Although Christ did not pray that His own should be removed from this scene, He did say clearly that “ the World hath hated them, because they are not of the world, even as I am not of the world” (John 17:14-16). The believer must “have no fellowship with the unfruitful works of dark ness” (Eph. 5:11). He cannot serve two masters, both “ God and mam mon” (Matt. 6:24). Since he is risen with Christ, his affections are to be set on things above, not on things of the earth (Col. 3:1-3). Only after this order will he “ keep himself un spotted from the world” (James 1:27) that his life might please God. The principle of the separated life is not new, for in the Old Testament God spoke clearly to Israel saying, “ I am the Lord your God, which have separated you from other people” (Lev. 20:24; cp. 20:26; 19:19). Moses prayed, “ So shall we be separated, I and thy people, from all the people that are upon the face of the earth” (Ex. 33:16, cp. Isa. 52:11). Israel, then, was a separated people by com mand and appointment. But Chris tian separation stems from more than a command, for the believer has a new nature (2 Cor. 5:17); moreover, he is the temple of the Spirit of God (1 Cor. 6:19,20). The actual extent and outworking of this doctrine will be considered next month. (To be continued.) END.
fM\he true Christian is a man who I keeps himself clear from the com- * mon sins of the age, the popular vices which flourish uncondemned.” — C. H. S p u r g e o n Separation is not isolation. One does not achieve the godly life by retreating to some solitary place. Separation is not asceticism, the adoption of religious behavior and habits of life which are obviously abnormal. Separation does not consist of putting on a religious garb. Spir ituality does not require a black dress or an untrimmed beard. It needs not to be odd or boorish, or call unfa vorable attention to itself. True separation is not legality, pa rading under the guise of spiritual ity. It is never a Pharasaic “ holier than thou” (Isa. 65:5). Nor does it consist of a refusal to participate in worthy humanitarian endeavors. Biblical separation is actually two fold. First, it is a positive dedication of every phase of life to Christ, who has redeemed us and in whose pres ence alone is fullness of joy. It is the voluntary committal of the whole man to God as a living sacrifice, for this is our reasonable service (Rom. 12:1,2). It means that the believer is the peculiar possession of Christ and that continued fellowship with Him supplies the need of the restless hu man heart (1 Pet. 2:9; Tit. 2:14). Second, and negatively, separation is a steadfast refusal on the part of the Christian to be identified with the world in her sinful pleasure and god less behavior. In the words of 1 Thes. 1:9, it is a turning “ to God from idols.” A Scriptural command. The sep arated life is best understood in the light of the clear commands of God. Romans 12:1,2 beseeches us to be transformed into His likeness, rather than being conformed to the image of the world. To paraphrase the text, we must not permit ourselves to be “ run into the mold of a wicked age.” “ Be not unequally yoked together with unbelievers” is the exhortation of 2 Cor. 6:14-18. This forbids mixed
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